Q:   There are as many as 40 kinds of arammana in the development of samatha-bhavana (the development of calm).  The majority would prefer anapana-sati (mindfulness on breath).  I understand that these methods cannot decorticate kilesa to the level of nibbana or attainment of any of the ariyasacca-dhamma.

A:   If they are samatha-bhavana, they cannot eradicate kilesa because one cannot attain nibbana with these bhavana, which is the realization of the ariyasacca-dhamma.

Q:  The average person who wishes to decorticate and eliminate kilesa to the level of nibbana but who does not understand what is the cause of our attachments in daily life, would he be able to do so, not with comprehension but lobha or desire to abandon kilesa without knowing kilesa?  Would he be able to develop sati-patthana?

A:  It is not possible.

Q:  He can develop neither samatha-bhavana nor vipassana-bhavana (the development of insight).

A:    He would assume that he was developing one or the other but without panna, there can be no development of either samatha-bhavana or vipassana-bhavana.

Q: Then what guidelines can you give him to develop sati-patthana?

A:  No one can be rushed into the development of sati-patthana.  To seat children in a row and tell them to develop sati-patthana without their comprehension of kilesa nor desire to abandon it, how can they be expected to develop sati-patthana?  Grown-ups are not without kilesa; they are all with a great deal of kilesa.  To ask grown-ups whether they want to eliminate kilesa, the majority would say no.  Though some might say they do not wish to have "kilesa" but do they really know the meaning of the word?  Lobha is kilesa.  Does one want it?  One does not like the name but one desires lobha at every moment.  This shows that one does not understand the characteristics of lobha, which is a kilesa.  Isn't the food delicious?  Isn't the clothing nice?  Isn't this song sweet?  Doesn't that scent smell beautiful?  Isn't this chair nice and soft, comfortable to the touch?  This is not to like the name lobha but to desire it at every instant.  To develop sati-patthana is to develop sati-panna (consciousness and wisdom), not to desire to meditate.

Q:  What is attasanna?

A:  Attasanna is memory with attachments to [realities that one mistakes for] the self.  We should not wonder about attasanna because we all have it.  Only when we have realized ariyasacca-dhamma and attained the level of sotapanna-puggala can we eradicate the wrong view of mistaking realities as the self, an entity or a person.  But before sati can arise and panna can study and understand the characteristics of realities until it clearly knows and  realizes that realities are not the self, there must be attasanna.  Since sati did not arise, we would not have been aware of the characteristics of realities that appeared through each dvara (sense-door) as they really were.  This is why we mistake realities that appear as atta or as the self or something.  Since we do not know the truth about realities we have attasanna, the memory that it is we who see and the memory that what we see is an entity, a person, the self etc.

 The panna that arises from listening cannot realize that what we used to see as a human or an animal is in reality only things that appear through the eyes. Therefore, listening to the dhamma, studying the dhamma requires frequent examination continuously, again and again, and conscientious consideration until we understand the expressions that manifest the characteristics of realities.  For example, “things that appear to the eyes” are right because it manifests that the element is a visual one that could only appear through the eyes.  What we see, whether it were red, green, blue, yellow or white, clear or opaque, would appear only when in contact with the cakkhu-pasada (eye-sense).  Since we do not know realities as they are when we see, we would have the attasanna that [visual objects] are people, animals and various things.  Our interest in the different colors makes us think of the shapes and forms so that the memories in the shapes and forms arise therefore we see people, animals, diverse objects of which the shapes would be in various colors, such as black, white, tan, red and yellow etc.  If
 we had no memory of colors in different shapes, the concept of entities, persons and objects cannot exist.

 Therefore, whenever we see and are interested, we are engrossed in the nimitta, or the shapes and forms, and anubyanjana, or details of what is appearing.  We should know that at that moment colors appear to make us think of shapes and forms and other details.  When sati arises to be mindful and panna begins to study and examine, one would start to understand that nimitta and anubyanjana, which are of different colors, are only things that appear through the eyes.  This is panna beginning to penetrate the characteristics of realities that are not the self, the entity or the person, when sati arises to be mindful continuously, frequently, we would understand the meaning of what the Buddha said: Do not be attached to nimitta and anubyanjana (by developing panna that know realities appearing as what they really are) and begin to attenuate attasanna in things appear through the eyes, ears, nose, tongue, bodysense and mind according to the level of the panna developed.

 Therefore we should know that no matter which words in which passage of the Tipitaka would be about realities in actual daily life of which sati would have to be mindful and examine until we understand, until panna would clearly know and realize characteristics of realities that appear until kilesa can be eradicated completely.

 This is for all of us to gradually consider, listen, study and examine under normal circumstances in real life since we are still unable to eradicate kilesa, lobha, dosa, moha etc.  Many people would want so much to eradicate them all but we must know that kilesa could only be eradicated when lokuttara-magga-citta arises to eradicate sakaya-ditthi or the attachment to realities as the self, entities or persons through the eyes, ears, nose, tongue, bodysense and mind, to become the ariya-puggala of the sotapanna level.  Only then would panna developed to realize the ariyasacca-dhamma to become the sakadagami, anagami and arahanta respectively.  Therefore one must develop panna and not hurry towards days, months and years of practice without understanding causes and condition.

A: Sati that is samma-sati, which is one of the eightfold magga, can only arise when one has already studied and comprehended the characteristics of realities that appear through the eyes, ears, nose, tongue, bodysense and mind.  Then the samma-sati would arise to be mindful and panna begins to study and examine until it fully realizes the characteristics of realities in truly normal daily life.

To develop sati-patthana is the threefold study (sikkhattaya) comprising adhisila-sikkha, adhicitta-sikkha and adhipanna-sikkha.  The instant of sati that is mindful of the characteristics of realities that are appearing, is sila of a very refined [superior] nature or adhisila-sikkha.  It is to be mindful of the characteristics of citta, cetasika and rupa of kusala-dhamma and akusala-dhamma prior to any bodily or verbal action.  Sati-patthana is adhicitta-sikkha because it is the steadfastness of ekaggata-cetasika (samadhi) in the arammana appearing which rapidly arises and falls away. Sati-patthana is adhipanna-sikkha because it is the panna that conscientiously examines, studies and knows the characteristics of realities appearing normally as they really are.

Q: I beg the listeners' pardon, but what our learned lecturer just finished explaining is exactly my case.  Not only am I the way she described, I don't understand more than that.  For example, say, we were to develop sati-patthana, we could be developing the selves who use sati.  There are also several doorways, dvara, for sati.  So for the beginner, personally I haven't gotten anywhere with it, because having examined myself, I have not yet realized nama-rupa-paricchedanana.  What to do?

A: Each time we want to do vipassana there are difficulties because we want to 'do' it.  How can we do it correctly if there still is the self to do so?  When we begin to do it, we, evidently, have the desire to know the characteristics of nama-dhamma and rupa-dhamma through one way or another.  In fact, the characteristics of sati-patthana is that it is a reality that is conscious and mindful of the characteristics of realities that are appearing through one doorway or another at that instant.  For example, through the eyes one could normally be aware of what is appearing now, little by little, and panna could begin to study, examine and know the characteristics that is nama-dhamma and rupa-dhamma gradually.

Q: How do we develop sati-patthana while seeing?

A: While seeing we can be mindful that things appearing to sight are a kind of reality that only appears through the eyes.  Whether we see it as hair, a table, a chair, columns, buildings or whatever, in reality it is something that appears only through the eyes, not through the ears, nose, tongue or bodysense. Since panna has not been sufficiently developed, there can be no nama-rupa-paricchedanana.

Q: I would like to say that after I received the book "Mental Development in Daily Life", I have read and reread it several times, seven or eight at least.  I tried to practice it but each time there was the self.  Through the eyes it is I who see, not color as rupa or seeing as nama.  The more I think about it, the more expansive it becomes, not specifically one doorway at a time, not separated or categorized as nama and rupa.  Please explain.

A: When there is seeing through the eyes, can there be mindfulness of realities appearing normally at that moment?  In the first place, one must know that to develop knowledge unto plenary wisdom as nama-rupa-paricchedanana, one must start with sati being mindful and studying the distinct characteristics of nama-dhamma and rupa-dhamma that is appearing through one way or another in ordinary life.  This is not the level of listening [to the theory], nor is it impatiently and restlessly trying to categorize, when there is seeing, things that are appearing as rupa, and the reality that is seeing as nama.  That is not being mindful and studying the characteristics of nama-dhamma and rupa-dhamma.  For sati-patthana to arise one must first understand the characteristics of nama-dhamma and rupa-dhamma correctly that the nama-dhamma that is seeing is a consciousness without form or the self.  There is no need for composing a stance, with arms, legs and feet, and calling it the standing position, and then see it; sitting position and see it; reclining position and see it.  Sati-patthana is mindful of the actual seeing as a consciousness, not as ourselves, nor person, nor any entity.  And when sati-patthana arises to be mindful of the characteristics of visual objects that appear through the eyes, it studies until it comprehends that sight is only a reality that is not the self, entities or persons.

Q: For the practice to be steadfast and not restless as you said before, can we use the anapana-sati-patthana method?  We use kaya, vedana, citta, dhamma together with anapana-sati, which I would call in my special terminology anapana-sati-patthana.

 A: Generally, the desire for results would make us search for combined method.  Because when one does not know what to do, one would try to combine this and that in case the sampajanna (thorough conscience) would be more complete and sati would be mindful and focussed on one place for a long period.  But is that not the characteristic of desire?  Some want to concentrate on one arammana or another for a long time but do not know how to be mindful [of realities] through the eyes, ears, nose, tongue, bodysense or mind.  They cannot be mindful of normal, ordinary things.  When they want the citta to concentrate on something, they try to mix together several methods because of desire, and therefore it is not the development of panna.  Those who normally develop sati-patthana develop panna in order to know and then abandon [all realities].  But since they do not know, they cannot abandon them.  Does trying to concentrate make them abandon their desire?  Nor is it the way to develop panna to understand and abandon clinging.  Do not deviate to other things or combine practices because it will not make you know the characteristics of nama-dhamma and rupa-dhamma of the immediate moment that is appearing normally as they really are.  Normal hearing, thinking, being happy and unhappy as usual are all dhamma.  As long as sati does not arise to be mindful, it is not the development of sati-patthana.  Because no matter how they try to combine different methods, panna would not arise to know the realities that are appearing normally as they truly are.  Therefore, what is the use of mixing different practices when it is not panna that studies and examines the characteristics of nama-dhamma and rupa-dhamma as usual through the eyes, ears, nose, tongue, bodysense and mind.

 May I ask what is the use, what knowledge might one receive from combining practices?

Q: You asked what knowledge I received.  I got knowledge of the tilakkhana because, according to your references, the dhamma experts alluded to three texts on anapana-sati.  I have read the fourth Catukka that refers to anicca, dukkha, anatta and explains them as well.  According to what I read, he stated that there are sixteen anapana-sati but the fourth Catukka is dhammanupassana-sati-patthana precisely about panna, not really about breathing in and out.  So we use anapana-sati to control it so it would not spread to anything else.  If we can't think of anything else or of the vipassana as you teach it, then control it with breathing in and out, encircle it.  Breathe in and out to control it if you cannot think of anything.  When there is a problem, we think this way.  I do not deviate from the teachings in thinking this way.  I would like to think that the eyes seeing is nama.  I would like to think so: that it is not the self, just seeing, hearing, not the self.  But then the self, this I, this we, this thinking comes all the time, that is what bothers me.

A: It bothers you even you combine [the practices].  This is because it is not panna that examines and studies the characteristics of realities that normally appear as they truly are.  You say that what you gain is the knowledge of tilakkhana.  Without knowing nama-dhamma and rupa-dhamma, what do you know the tilakkhana of?  Only the tilakkhana as described in books.  It takes vipassana-nana to truly realize tilakkhana and the vipassana-nana cannot know anything other than the characteristics of nama-dhamma and rupa-dhamma.  Therefore, it can be said that it is impossible to know tilakkhana without knowing the characteristics of nama-dhamma and rupa-dhamma.

Q: Now we beg to know about mindfulness: how should one be mindful?  A lot or a little.  I believe this is an important matter.  For example, sati, we know that it is mindfulness.  How to be mindful?  Already there is a problem.  A little mindful?  Deeply mindful?  Mindful even about anicca, dukkha, anatta?  Or think only of softness or hardness?  I understand your teachings.  I have listened to you for two or three years and I understand now.  But when it comes to practicing I can't do it. Rupa?  Nama?  What are they?  Even though I have studied the Tipitaka and understand it, but while I am mindful, at present when I am mindful, really at the moment, as I am mindful, how does one be mindful with a special method?  The trick is very important.  To be shallowly mindful, deeply mindful, a lot, lengthily, shortly, superficially?  To pay attention is full of the self, us, them.  This is nama thinking, and the other…

A: To try to make an effort is confusing indeed: should sati be mindful superficially or strongly, a lot or a little?  To develop knowledge or panna, there is no special method, but begins with listening and studying what sati would be mindful of until there is more understanding, enough to be paccaya for sati to arise and be mindful precisely of the characteristics of the nama-dhamma and rupa-dhamma normally as they truly are.  Whatever the reality that appears, [one should] only be mindful of the actual truth as it is.  Do not press hard, release to lighten, make it superficial or anything.  To do so would be a matter of the self, not the examination and study of the characteristics of realities that appear as they truly are.  Whatever the reality is actually like, those who do not forget to be mindful, or those who are being mindful of the specific characteristics reality normally and precisely [would do so], and start to examine and know the characteristics of the particular nama-dhamma and rupa-dhamma little by little without concentrating the sati even deeper or to make it a little more superficial or anything of the sort.  When the sati that arises has fallen away, one may continue to forget sati, or sati may be mindful of other arammana in consequence.  Then one can see the anatta of sati-patthana when one knows realities and sati-patthana are also anatta.  Then there is no confusion, otherwise the feeling of the self would certainly make it confusing because even to be mindful one would not know how deep to be correct, how heavy or light, strong or superficial.  If it were to be mindful, to study and examine to understand the characteristics of realities appearing, it would not be confusing at all.  Since it is normal, how can it be confusing?  Abnormality would be confusing.

Q: I still do not know the real characteristics of sati-patthana.  Sometimes as I listen to your guidelines to the development of sati-patthana, when I pay attention I understand and there is sati knowing what you lecture about but I cannot consider it as nama and rupa at present.  I don't know if this is sati-patthana.

A: When one does not know [things] as nama-dhamma and rupa-dhamma, one is full of attachments to realities as the self.  This self, which is so complete, could only be abandoned and eradicated with sati that is mindful and examine and study the characteristics of nama-dhamma and rupa-dhamma appearing, little by little.  The knowledge that gradually arises would abandon ignorance about nama-dhamma and rupa-dhamma bit by bit.  To completely abandon [ignorance] at once is impossible because sati cannot immediately experience clearly that realities appearing are nama-dhamma and rupa-dhamma .  The knowledge that gradually arises is so little that one cannot feel it, similar to holding a knife handle, which begins to wear it so very imperceptibly because this is cirakala-bhavana .  Some are not satisfied that sati and panna develop gradually.  But there is no other way because if one is not satisfied and tries to combine other methods with this, it would make it more confusing.

Q: What is the difference between practicing normally and abnormally?

A: Now we are seated normally.  Be mindful of realities appearing as they truly are.  For example, realities that are soft, hard which is appearing through the bodysense, or realities appearing through the eyes, these are normal.  But it is not normal to think that when one develops sati, one must adopt the lotus position, concentrate on this or that.  Because of the desire to selectively know realities that have not yet arisen, overlooking mindfulness of realities that are appearing.  For example, there is reality that is seeing, hearing, realities appearing through the eyes, sound, smell, taste, cold, heat, softness, hardness etc.  Even with the slightest misunderstanding, kilesa, tanha would prevent panna from arising to know realities appearing, normally as they truly are, at the moment.

 To be able to develop sati-patthana one must correctly understand the differences between the instant one forgets to be mindful and the instant one is mindful.  If one does not know this, one cannot develop sati-patthana.  One would continue not to be mindful as ever, or wants to choose to concentrate on an arammana and makes samadhi arise, which is still not the development of sati-patthana.  Therefore, one must understand correctly that the instant one forgets sati is when one does not know the characteristics of realities that are appearing as usual in one's daily life, when one is not mindful of realities that see or hear etc. The instant there is sati is when we are mindful so we examine and know the characteristics of realities appearing normally through one way or the other; the eyes, ears, nose, tongue, bodysense or mind without controlling or specifying it.  Do not choose and concentrate [on one thing] or want this or that arammana.  If not, there could be no realization that sati is anatta.  Therefore the instant there is sati is the instant one is mindful of each of the distinct realities appearing as they truly are respectively.  For example, the instant smell appears, one is mindful of the characteristics of smell appearing through the nose, and examine to know that the smell is only a kind of reality that arises, appears and then falls away.  Or one might be mindful of the reality that is knowing smell at the moment as only a consciousness that has arisen, knows smell and then falls away, not as an entity, a person or the self etc.

Q: If so the sotapanna-puggala would not know who his parents are.

A: The sotapanna-puggala knows clearly that the reality which is seeing is a kind of nama-dhamma, after seeing he would know what he is a man, an animal or an object.  That kind of knowledge is also a kind of nama-dhamma that arises and falls away.  Who among us do not know what we see?

 If not the Buddha would not recognize the Venerable Ananda or the Venerable Moggallana, nor anything else.  And if not, there would only be the nama-dhamma that sees and no other nama-dhamma that recognizes anything etc.  But the realities as they really are, other than the nama-dhamma that sees, also exist, [like] the nama-dhamma that recognizes what one sees.

Q: What should the layperson do, who wishes to escape sufferings, which are so numerous and continuous, have occurred and will in the future?  A short method is requested.

A: That dukkha seems to be great in quantity is because of the mistaking of realities for the self.  If there were no wrong view, mistaking realities for the self, it will be lessened considerably.  The Buddha manifested that all dukkha would lessen if kilesa is eradicated, level by level, respectively.  While kilesa has not been eradicated, rebirth would be innumerable.  As long as there are rebirth, there would be dukkha.  The sotapanna-puggala has eradicated the first levels of kilesa so they will be reborn only seven lifetimes.  A passage in the sutta  says that the Buddha took a little dust on the tip of his fingernail and said that the bit of dust on his fingernail is comparable to the sotapanna's future rebirths, which is only seven times.  While the great earth is like the lifetimes to be reborn of the ordinary person. Since jati or the rebirth of the ordinary person are so innumerable, the dukkha that comes from jati are as innumerable as in the question asked.

Q: Everyone seated here would probably like to find out how to begin the practice of vipassana immediately.

A: By being mindful of characteristics of realities that appear.  The instant there is sati mindful of characteristics of realities of one kind or another, sammasamkappa (right thought) or vitaka-cetasika would think or concentrate on the characteristics of arammana which is appearing and panna begins to study and examine the true characteristics of realities that appear little by little until the knowledge grows.

Knowledge would ensue and develop from the examination of and learning about the characteristics of realities when sati is mindful of the realities.  Realities arise, appear and then fall away so rapidly.  Sometimes one does not have the time to study the characteristics such as when one hears, sati can only be mindful of the hearing very slightly.  One does not have time to examine and study to know that it is the reality that knows sound, the hearing is already gone.  Even though in the beginning the panna does not arise to clearly realize the characteristics of hearing, this is normal.  No one can hold sound or run test on the nama-dhamma, inspect and study it, but hearing will arise again.  Those who develop sati and panna would be able to be mindful of the characteristics of the nama-dhamma that hears the next time.

Right now sati can arise to be mindful of the characteristics of nama-dhamma or rupa-dhamma appearing through the eyes, ears, nose, tongue, bodysense or mind, one way or the other, one characteristic at a time.  And examine and study to know the characteristics of the specific reality little by little until panna could accumulate and clearly know the differences between nama-dhamma and rupa-dhamma and is able to differentiate the distinct characteristics of the nama-dhamma that hears, from sound, etc.  Finally one would be more accustomed to the characteristics of the nama-dhamma and rupa-dhamma.  Once that happens, the knowledge of the characteristics of nama-dhamma and rupa-dhamma would increase even more.  No matter when and where which nama-dhamma or rupa-dhamma would arise, sati and panna would be able to arise and be mindful of their specific characteristics, in that instant, normally, as they really are.  To develop sati-patthana is to develop sati and panna.  Whichever knowledge is developed to arise that knowledge would accumulate and attenuate ignorance at the same time.

 Q: Supposing after paying respect to the Buddha and reciting the mantra, we think of doing kammatthana (meditation), how should one "yonisomanasikara" so that there is no abhijjha and domanassa in the arammana?

A: For to really be yonisomanasikara, there should be sammasati in the development of the eight magga (the eightfold path).  Therefore one should not think of doing kammatthana.  One thinks of it because one is mistaken that there is a self that can make sati arise on schedule.  But sammasati does not need to wait til the end of paying respect to the Buddha or recital.  Who is doing it?  Since one does not know that it is nama-dhamma and rupa-dhamma, one mistakes the realities that are performing the actions for the self, as we who are paying respect to the Buddha.  While reciting mantra since one does not realize that it is only the nama-dhamma and rupa-dhamma, one would take it as oneself who is reciting.  Sammasati could arise and experience the characteristics of one reality or another while one is performing the rites or in any other instant no matter what position one is in.

Q: I would like to ask about developing sati-patthana.  I have read Book II of the Abhidamma-pitaka, Khandha-vibhamga, the section on the twenty-eight rupa, including rupa that are not visible, not tangible, refined, far etc.

A: There are altogether twenty-eight rupa and only one is visible: the ruparammana that appears through the eyes, which is visible (sanidassana-rupa) and which can come into contact (sappatigha-rupa).  Another eleven rupa comprising 1) sound 2) smell 3) taste 4-6) bodysense contact 7) cakkhuppasada-rupa 8) sotappasada-rupa 9) ghanappasada-rupa 10) jivhappasada-rupa 11) kayappasada-rupa, are rupa that can come into contact but are not visible.  The twelve rupa that can come into contact are coarse rupa and therefore close and can be examined and known.  The other remaining sixteen rupa are not visible nor can they come into contact and therefore are refined and far from being proven and known.

Realities truly exist as the Buddha had manifested.  Those who develop sati-patthana can prove the characteristics of distinct realities normally appearing as they actually are.  But this is very intricate and profound, such as ruparammana which are realities that appear through the eyes.  To hear this it seems not too difficult to understand but this is not the knowledge of the instant of seeing.  If the person does not develop sati-patthana until panna is sharp and strong, he would not be able to experience the characteristics of nama-dhamma and rupa-dhamma as they truly are.  The instant of seeing through the eyes there must certainly be ruparammana but we see them as persons, animals and various objects until we wonder what ruparammana are like and what are their characteristics.

Ruparammana is the reality that appears when one opens one's eyes and sees without thinking of anything at all.  That is the true characteristics of ruparammana which panna must develop until one understands and is used to the fact that ruparammana is not an entity, person or any object whatsoever.  The true characteristics of ruparammana is that it only appears through the eyes.  Therefore when sati-patthana has not yet arisen, one would not yet be mindful, study and examine the real characteristics of ruparammana that it is only what appears through the eyes so that one cannot attenuate the mistake in taking them as people, entities and objects.

Q: What does to study mean?

A: When sati arises and is mindful of one reality or another that appears, and examines to know the characteristics of the reality (not to think in words) so as to realize the tilakkhana of consciousness and realities that are not consciousness that is the study, of characteristics that are not the self, of realities that appear.

Q: When we open our eyes, we see without noticing it.  Is that so?

A: No one can stop the natural continuation of arising and falling away of citta but when sati arises, it would be mindful of the characteristics of whatever realities appearing normally.

Q: If so, then the aims of developing sati-patthana in daily life which most of us normally practice is to escape dukkha, when there are problems. One can escape dukkha after panna has arisen.

A: To escape dukkha is not an easy thing until panna has developed level by level and abandon ignorance, uncertainty, and misunderstanding that mistake realities for entities, persons and the self.  The person who habitually develops sati-patthana knows that sati and panna would gradually develop because each day avijja arises more than kusala in the innumerable past lives as well as in the present one.

Q: The question arises that when something comes into contact we would generally lack sati.

A: That is normal.  When sati is not strong it is impossible for it to immediately arise.

Q: From the study of the text of the morning recital, which says  upadanakkakhandha-dukkha or the attachment to the five khandha is dukkha, how does that apply?

A: Certainly it must be so since one does not know realities that are appearing as they really are, one is pleased or displeased.  The moment of pleasure or displeasure is a kind of dukkha because at that instant it is not free from kilesa.  As long as panna has not yet arisen, one would not know the different characteristics of kusala-citta and akusala-citta.  Everybody likes lobha and would not stop being pleased with lobha until panna arises to see the differences between the state of kusala without lobha and those that are with lobha which is fun and merry, desirous, pleased and attached.  When panna does not arise there is pleasure in kilesa and lobha, which is never enough whether through the eyes, ears, nose, tongue, bodysense or mind without ever knowing that that instant is dukkha, harmful and dangerous.  Therefore, the attachment to the five upadana-khandha is dukkha.

Q: Then if we are careful when there is contact between the eyes and rupa, the ears and sound and we have sati at that moment, there would not be pleasure or displeasure?

A: No one can be careful and force sati to arise.  When sati arises it knows the differences between the moments with sati and those without.

Q: The five khandha in ordinary people are the same as those in the arahanta.  But the five khandha of the ordinary people are full of upadana that causes dukkha.  So if we are careful when there is contact, between the eyes and rupa, the ears and sound, and we are mindful, would it be the correct way to develop sati?

A: The right way to develop sati is to know that all realities are anatta, thereby knowing the instant sati arises, and which it does not.  But if there is a self to being careful, it would not be sati-patthana.

Q: The word "anatta" is like [the simile] "the hair that hides the mountain".  Some people know the meaning of "anatta" or "atta".  But there are as many answers given as the number of people asked.  Most say that anatta is not the self though they believe the self to exist.

A: What is the self?

Q: Let's say that we are still ourselves but the Buddha said there are only the five khandha assembled.

A: Since we khandha, we are not the selves.  But since we did not know we were khandha, we mistook them as the selves.

Q: Even knowing this, when we see through the eyes, we say that we are the ones who see.

A: That is because we had not fully realized the characteristics of khandha, that the khandha is a reality that arises and falls away very rapidly so it is categorized as past, future and present, inside and outside, coarse and fine, of low or high quality, far or near.  When one has fully realized the true characteristics of khandha, one would know that each characteristic of realities that arise and fall away is only either rupa-, vedana-, sanna-, sankhara- or vinnana-khandha.

Q: Please explain how positions hide dukkha.

A: To say positions hide dukkha, one must understand that it intends the dukkha-lakkhana of all realities, not only the dukkha-vedana.  Though we may be seated, lying down or walking without yet feeling tired, [physical] positions hide the characteristics of dukkha which is the arising and falling away of nama-dhamma and rupa-dhamma, that arise concurrently in specific positions.  The panna that fully realizes the arising and falling of the nama-dhamma and rupa-dhamma does not know one position and then change to another position.  Thus it is said that the positions hide dukkha.  And if that were the case, one must say that to change position hides dukkha, which is not to know that it is the positions that hide dukkha.  The reason that the Buddha-dhamma manifested that positions or stances hide dukkha is because the concurrent arising of nama and rupa as different positions would hide [from our knowledge] the characteristics of distinct rupa and nama that are arising and falling away continuously.

 Some people admit that when they were asked after they just sat down whether it was dukkha, they answered no.  Since there was no suffering, how can positions hide it?  Without dukkha, one cannot say that positions hide dukkha.  Only when there is dukkha can one say so.  In reality, even though our positions are without dukkha-vedana, it already is hiding dukkha because one does not see the arising and falling away of nama and rupa at that instant.  Without the development of panna to know the characteristics of nama and rupa, one mistakenly understood that one knows the dukkha before changing positions.  What dukkha?  When one does not even know the characteristics that is not the self of the eye consciousness and visual objects, ear consciousness and sound, nose consciousness and smell, tongue consciousness and taste, bodysense consciousness and bodysense contact, or thinking, happy or unhappy feelings etc.  When one does not even know that the reality that thinks of changing positions is not the self, but a kind of nama-dhamma that arises and falls away.  Since one is not mindful of the characteristics of nama-dhamma and rupa-dhamma normally as they truly are, panna would not be able to grow full, level by level.  Then one would be unable to clearly realize dukkha- ariya-sacca since panna has not yet fully realized the characteristics of nama-dhamma and rupa-dhamma.

Q: Whenever there is sati, there is only dukkha that appears, and not the separation of rupa and nama through the eyes, ears, nose, tongue, bodysense and mind.  Because the separation has been greatly practiced according to the pariyatti.  I am little educated and practiced only a little at practice centers.  I have found this knowledge and would like to share it.  Whether one should call it knowledge according to the ariya-sacca or anything else, it's up to your understanding.  But I really know it.

A: Are you satisfied with this knowledge?

Q:  I am still studying so it cannot be satisfaction.

A: You said you went to practice centers to gain knowledge of the practice.  But since when you did, you did not know or understand realities, would there be any use in going there?

Q: Yes, somewhat.  Since normally when we stay at home, a lot of akusala-citta arise.  But when we go to practice centers, we meet good kalyanamittata (good company), quiet and peaceful place, so kusala-citta arise a lot: this is useful, I believe.

A: Sotapattiyamga or the principal dhamma in the attainment of sotapanna comprises four components: 1) keeping company with sappurisa (the wise and virtuous) 2) listening to their dhamma  3) correctly considering the dhamma heard  4) practicing the dhamma accordingly.  There is no location involved.  Therefore we should go back to the time of the Buddha to consider the subject of practice centers to compare whether practice centers these days are like the one in the Buddhist order.  In the Buddhist order in the past, the bhikkhu went to gather alms, discussed the dhamma, performed various functions according to the vinayapannati.  The Buddha praised all forms of kusala.  But do the people at practice centers these days practice the same things as the Buddhist order then, or do they do more or differently?  If the causes or the practices differ, can the results be the same?  In the times of the Buddha, lay people, such as Anathapindika the millionaire, went to the great vihara of Jetavana, which he had constructed, but they did not misunderstand that one can only attain supreme knowledge uniquely in those locations because they attained such knowledge and nibbana at different places according to their distinct normal daily lives.

In the Amguttaranikaya, Pancakanipata the fourth Arannavagga, Arannakasutta, the Buddha said, "Behold Bhikkhu, there are five kinds of bhikku who dwell in the forests.  Which five?  1) The bhikkhu who dwell in the forests because of stupidity and superstitions; 2) because they are possessed by coarse desire; 3) because they are mentally ill; 4) because it is the practice which the Buddha and his disciples praised; 5) because of their few needs, their asceticism, their refinement and predilection for this worthy practice.

The passage continues:

Behold Bhikkhu, of the five kinds of bhikkhu who dwell in the forests, the bhikkhu who do so because of their few needs, their asceticism, their refinement and predilection for this worthy practice excel, are supreme, principal and best of all.  Like fresh milk (khira) that issues from the cow, milk curd (dadhi) from milk, butter (navanita) from curd, ghee (sappi) from butter and ghee-essence (takka) from ghee.  The ghee-essence is said by the world to be supreme among the five milk products.  Likewise, among the five kinds of bhikkhu who dwell in the forests, those who do so because of their few needs, their asceticism, their refinement and predilection for this worthy practice excel, are supreme, principal and best of all.

 Why should there be bhikkhu who dwell in the forests because of ignorance and superstitions?  Some think that one could realize the ariya-sacca-dhamma by staying in a forest.  Those who believe so are they not forest-dwellers because of ignorance and superstitions?  When one understands the reasons, one would see that no life is superior to that of an ordained person who gives up the life of a lay person for that of the Buddhist order, which is not to go to a practice center for a few moments in order to attain the supreme knowledge because they believe that to practice vipassana, which is not one's real normal behavior, would be the cause for the full realization of the ariya-sacca-dhamma.  If that were so the laypersons who go to a practice center would be more praiseworthy than the bhikkhu in the Buddhist order who led normal life according to the vinayapannati by gathering alms, listening to the dhamma, discussing the dhamma and doing other duties of the sangha.

Q: I understand that it is not habitual but is it not appropriate to force oneself?

A: One must consider the reason correctly.  There are many bhikkhu who do not live in the forest.  The Buddha never forced anyone to develop sati-patthana in the forest, or in the room, or in the place where one is not allowed to do anything.  He praised dwelling in the forest, not mingling.  He praised everything that is not paccaya for lobha, dosa and moha to arise but did not force or set down rules in developing panna because he knew the nature of worldly creatures.   He manifested the dhamma so the Buddhist order might understand the dhamma correctly, to decorticate the kilesa, which really is there normally, by developing sati-patthana as an ordained or a layperson.  When sati is mindful examines and studies the characteristics of nama-dhamma and rupa-dhamma more and more gradually, one can see that the old habit of being pleasantly laid along by the eyes, ears, nose, tongue, bodysense and mind by lobha, dosa and moha little by little is a real habit, not great momentary waves.  It is not as some people say that the place of practice should not be painted because it induces lobha, but when they return home they paint their houses, plant trees and flowers according to their own real accumulated habits.

The supremely enlightened Buddha manifested the dhamma, which is sacca-dhamma or the truth, in order that right view arises in the causes and results of realities.  He manifested the development of panna with the development of sati-patthana in order to attenuate the anusaya-kilesa, which is always present in the citta, continuously arising and falling away from the innumerable past lives to the present.  Avijja, the ignorance of the characteristics of reality and the wrong view that used to mistake realities as the self, is an anusaya-kilesa.  We always take the instant of seeing, hearing, tasting, knowing bodysense contact, feeling happy or unhappy as the self.  Therefore the only way to abandon anusaya-kilesa is by developing sati-patthana.  [One should] examine to know the characteristics of what is appearing and gradually clearly realize [what they are] level by level until the first level of vipassana-nana or nama-rupa-paricchedanana, which is the perfection of panna that fully realizes the distinct characteristics of nama-dhamma and rupa-dhamma that appears in the instant.

The development of panna is not the creation of dukkha by sitting, lying down, standing or walking for long periods in order that dukkha-vedana would arise but to be mindful examine and study the characteristics of nama-dhamma and rupa-dhamma that are appearing through the eyes, ears, nose, tongue, bodysense and mind normally as they really are, which had arisen because of conditions no matter where one is.

Q: There are four sati-patthana: kayanupassana-sati-patthana, vedananupassana-sati-patthana, cittanupassana-sati-patthana, dhammanupassana-sati-patthana.  All four are compared by the commentators to the four city gates.  No matter which of these doors, whether the eastern one, the western, northern or southern ones a person enters, he can still reach the city center.  Therefore when several teachers say that it is not necessary to develop all forms of the sati-patthana but just kayanupassana-sati-patthana suffices because the commentaries explain that the center can be reached through any doorway.  Can the development of kayanupassana-sati-patthana alone make one attain nibbana?

S: The development of panna is a very intricate matter.  Not everyone who reads the commentaries can practice it.  Where is the door?  If one does not know where the door is, how can one enter through it.

Q: The doorways are kaya, vedana, citta and dhamma.

A: Since the doorways are kaya, vedana, citta and dhamma, what do we know through the kaya?  One must conscientiously examine this.  All dhamma, no matter whether it is khandha, ayatana, dhatu or ariya-sacca, are not entities, people or the selves because they are nama-dhamma, consciousness, or rupa-dhamma or non-consciousness.  To understand this is not to clearly realize the characteristics of non-self of nama-dhamma and rupa-dhamma.  At the level of listening there is no more uncertainty the existence of rupa-dhamma. Rupa arises and appears through the eyes as distinct colors; sound is the rupa that appears through the ears; smell is the rupa that appears through the nose; taste through the tongue etc. Nama-dhamma is also real and arises to know different arammana.  One can correctly understand at the level of listening but to know the characteristics of nama-dhamma that is a consciousness, the dhatu that knows, the knowing.  How can it know unless it is mindful of the characteristics of consciousness?  Therefore can developing  kayanupassana-satipatthana alone make us realize the characteristics of nama-dhamma?

The sati in those who develop panna would be mindful of the characteristics of consciousness in the instant of seeing, would examine and study to know that it is only a consciousness.  When hearing, they would be mindful to examine and understand the characteristics of the nama-dhamma that hears, to really know at that instant it is the consciousness that knows sound.  When sati has been developed to examine, understand and know the characteristics of nama-dhamma through the eyes, ears, etc. often panna would know that there are still other nama-dhamma to be mindful of, until the characteristics of nama-dhamma, which is a consciousness or the knowing, would really appear to clearly realize that it is only a consciousness, the knowing, not the entity, person or self.

If ever anyone would be mindful only of the characteristics of the nama-dhamma that hears but not that of seeing at all, with the intention to endeavor to know only the characteristics of the nama-dhamma that hears sound, can they understand the characteristics of the reality, which is a consciousness, while they see?  Anyone can prove it for themselves that they cannot.

Therefore to develop panna by sati being mindful and examine and study to know the characteristics of nama-dhamma through the eyes, ears, nose, tongue, bodysense and mind, is towards the full realization of the characteristics of realities that is consciousness until there are no more questions.  When sati arises and panna examines and knows the characteristics of nama-dhamma through the eyes as well as ears, nose, tongue, bodysense and mind thoroughly and gradually clarify all questions concerning the characteristics of nama-dhatu, which is the element that knows until panna, the clear knowledge of the characteristics of realities would accumulate level by level.  But if anyone wants to know only one nama it means that he would still be ignorant and uncertainty about other nama-dhamma.  Therefore to eliminate questions and ignorance about the characteristics of the dhatu of knowledge, it is impossible to know only the characteristics of one nama-dhamma.  If one were really to know only one nama-dhamma, it means one surely would not know realities about the others.

Q: At the level of listening they would understand what they have heard, and when they practice, they would pass the nama-rupa-paricchedanana.

A: Pass how?

Q: I was not talking about myself.

A: Therefore one should not be impressed by others' passing [anything].  It has to be your own panna that examines and knows that the panna that has been developed increasingly until it becomes paccaya for vipassananana to arise would fully realize the characteristics of rupa-dhamma and nama-dhamma that are appearing as they normally do one at a time through the mano-dvara.  It would realize the distinct characteristics of nama-dhamma and rupa-dhamma that are appearing, not only that of one nama-dhamma or rupa-dhamma.

Q: Those who have practiced until they reach nibbida-nana, practiced by looking at the seated, reclining, standing or walking rupa, I wonder how they do that?  What is the practice that makes them attain nibbida-nana?

A: Without knowing what the nama-rupa-paricchedanana is, it is impossible to attain nibbida-nana.  Kayanupassana-satipatthana is the instant sati is mindful of the characteristics of rupa-paramattha-dhamma, which appears through the bodysense one at a time: rupa that is cold, heat, softness, hardness, tension or motion, not to watch rupa in a seated, reclining, standing or walking position.  When cold appears to the bodysense, it is only a reality that is cold, therefore it is not us, not ours, nor the self.  If one is ignorant of the characteristics of rupa-dhamma that appears through each dvara as only the rupa that appears through each dvara, one could never reach nama-rupa-paricchedanana and since panna has not reached nama-rupa-paricchedanana, it cannot reach nibbida-nana.

Q: In the Book of Sampajanna, it is manifested that when we stand, we should know we are standing, when we walk, we should know we are walking and when we sit we should know we are sitting or bending or stretching, we should know the characteristics and features of these actions.  The phrase 'when we walk, we should know we are walking', can it not mean that we practice the rupa that walks?

A: If there were no rupa, can there be walking?

Q: With no rupa, there would be only air and air cannot walk.

A: While walking, there can be rupa of distinct characteristics appearing to be known through each dvara.

Q: Isn't it the rupa that walks?

A: The rupa that appears, whether while sitting, reclining, standing or walking, must appear through one way or the other: the eyes, ears, nose, tongue, bodysense or mind, without specifications, by being anatta.

Q: This is intentional because in the commentary it is compared with entering the city gate.  Any gate would give access to the city center.  Therefore they only develop kayanupassana-sati-patthana, rejecting other patthana.

A: When we read the commentaries we must keep in mind what the panna, that can really abandon wrong view that mistakes reality as the self, knows.  There are two realities, which are rupa-dhamma and nama-dhamma.  If one does not clearly realize the characteristics of nama-dhamma and rupa-dhamma, one would still mistake both as the self.  In the statement that says 'while walking, we should know that we walk', in reality there is no 'we', only the rupa.  The instant sati-patthana is mindful of the characteristics of the rupa through the bodysense which appears as we walk is also kayanupassana-sati-patthana.  But to force sati to be mindful of the rupa that appears through the bodysense all the time is impossible, it would depend on sati, which is anatta, and would arise to be mindful of the characteristics of any nama-dhamma or rupa-dhamma that arises and appears normally as they truly are.  The panna that abandons the attachment that mistakes reality as the self knows the characteristics of nama-dhamma or rupa-dhamma that arises and appears through all six dvara.  Then would clearly realize that they are truly not the self.

In the Samyuttanikaya Salayattanavagga 3rd Samuddavagga Udayisutta 300, there is a passage saying:

Once the Venerable Ananda and the Venerable Udayi were residing at Ghositaram near the city of Kosampi.  One evening the Venerable Udayi left his lodging and went to the Venerable Ananda's.  After exchanging greetings he sat down in an appropriate place and asked the Venerable Ananda, "Behold, Venerable Ananda, the body.  The Buddha told us, revealed to us and manifested in several manners the reason why the body is anatta.  But the soul, did he also tell, manifest, decree, establish, reveal, categorize, render fathomable, the reason why the soul is also anatta?"

 When there is no clear knowledge in the reality that is nama-dhamma, there is still uncertainty.  Since there is still uncertainty, how can there be the realization of the ariya-sacca-dhamma?  Which doorway to enter? The door mentioned means the instant the lokuttara-citta arises to realize nibbana. Before the lokuttara-citta can arise, the kamavacara-citta must do so, depending on which of the four sati-patthana the kamavacara-citta has as arammana.  Not that without clear realization of the characteristics of rupa, vedana, sanna, sankhara, vinnana, one would still be able to attain ariya-sacca-dhamma and realize the characteristics of nibbana by having nibbana as arammana.  And until one understands that the kaya is anatta… even the vinnana is also anatta, the characteristics of nama-dhamma and rupa-dhamma, at the instant of seeing, hearing, smelling, tasting, knowing bodysense contact and thinking now, must be told, manifested, decreed, established, revealed, categorized, made fathomable to us.  This is because it is difficult to understand the meaning and to clearly realize the characteristics of realities that are anatta.

The Venerable Ananda said, "Behold Venerable Udayi, the body, about which the Buddha told us, revealed to us and manifested in several manners the reason why the body is anatta.  And in the same way, I could tell, manifest, decree, establish, reveal, categorize, render fathomable, the reason why the soul is also anatta."

Had the Venerable Ananda not been a sotapanna-puggala, he would not have clearly realized the characteristics of all rupa-dhamma and nama-dhamma thoroughly and completely until he is able to abandon the wrong view that mistakes nama-dhamma and rupa-dhamma as the self, entity and person, nor would he have been able to say to the Venerable Udayi that "I could tell, manifest, decree, establish, reveal, categorize, render fathomable, the reason why the soul is also anatta."

Therefore whenever a person has attained a certain dhamma, that dhamma would appear to that person.  Now realities arise and fall away very rapidly.  Since a person has not attained realization of the dhamma, that dhamma would not appear to that person.  No matter how much that person is told that dhamma is a consciousness, the dhatu that knows in the instant of seeing, hearing, but since that person has not yet achieved that dhamma, that dhamma would not appear to him.  Once the dhamma has appeared to that person, he would clearly realize the true characteristics of dhamma.

The venerable Ananda no longer questioned the characteristics of nama-dhamma and rupa-dhamma whether through the eyes, ears, nose, tongue, bodysense and mind.  If a contemporary thinks that knowing only kayanupassana-sati-patthana, or only one nama or one rupa [is sufficient], is that really enough to say that he knows the true characteristics of nama-dhamma and rupa-dhamma?  If he really knew it, why did he not know it through the eyes, since through the eyes there is the nama-dhamma that is the dhatu that knows, that is seeing?  Why did he not know it through the ears since through the ears there is the nama-dhamma that is the dhatu that knows, that is hearing?  If he really knew the characteristics of nama-dhamma, clearly realize the dhatu that knows, the knowing, why does he not know that thinking is only a nama-dhamma that is knowing events and words?

To test panna to see whether one really knows, no matter which nama-dhamma or rupa-dhamma through the eyes, ears, nose, tongue, bodysense or mind, one must know the characteristics of nama-dhamma, which is different from rupa-dhamma, while seeing, hearing, smelling, tasting, knowing bodysense contact, or thinking, to be able to truly know the meaning and the characteristics of all realities as they are as anatta.

The Venerable Ananda said to the Venerable Udayi, "Behold Venerable Udayi, does the cakkhu-vinnana arise because of the eyes and rupa?"

Udayi: "That is so, sir."

Ananda: "The causes and conditions from which cakkhu-vinnana arises, having fallen away, not the slightest bit remaining, would the cakkhu-vinnana appear then?"

Udayi: "Not at all, sir."

In the instant of hearing there is no seeing.  This is to realize the characteristics of realities as they truly are.  In the instant of thinking thoughts, there is no seeing, no hearing, because of that instant there is knowledge of thoughts.  The reality that knows is thinking thoughts at that moment.  This is the realization of the characteristics of realities as they truly are. The Venerable Ananda therefore said to the Venerable Udayi that when cakkhu-vinnana or seeing arise because of cakkhu, or the eyes, and what appears through the eyes, since cakkhu and rupa are impermanent and has fallen away, how can there be seeing?  The seeing must also fall away.

 At this instant for those who truly realize the characteristics of the reality that knows, the dhatu that knows as nama-rupa-paricchedanana, to develop panna unto the level of nibbida-nana, panna must develop until it knows the paccaya of realities that had arisen and attained paccayapariggaha-nana.  Then panna could be developed further until it realizes the arising and falling away of realities that continue in sequence as sammasana-nana.  Then panna would have to be developed further until it realizes the arising and falling away, the complete separation of each characteristic of each reality as udayabbaya-nana.  Then further to the realization of the impermanence of  realities that keep falling away as bhanga-nana.  Further still to the realization of the harm of the falling away of realities as bhaya-nana, and then as adinava-nana.  Even further to the level of realization of nibbida-nana.  Panna must clearly realize by experiencing the characteristics of realities.  One cannot enter the gates of nibbana by knowing only the position of sitting, reclining, standing or walking which are merely remembering rupa that arise together in the distinct features and positions, and not the knowledge of the characteristics that arise and appear through different doorways and then fall away as they normally do in reality.

The Venerable Ananda said, "As in this description of the cakkhu-vinnana by the Buddha, who told, revealed, manifested that this is the reason why the vinnana is anatta etc.  The same applies to sota-vinnana, ghana-vinnana, jivha-vinnana, kaya-vinnana and mano-vinnana.

 This sutta shows the benefits of the Buddha's meticulous manifestation of the dhamma about vinnana, which are nama-dhamma.  If one is able to realize the ariya-sacca-dhamma with only one sati-patthana, why would the Buddha have manifested so extensively the other dhamma about seeing, hearing, smelling, tasting, knowing bodysense contact, thinking, happiness, unhappiness, memory, etc.  All this is to help sati to be mindful, panna to examine, study, clearly know until it is able to completely eradicate uncertainty and wrong view that is attached to nama-dhamma and rupa-dhamma.  And to say that one can clearly realize the ariya-sacca-dhamma without knowing the characteristics of nama-dhamma and rupa-dhamma as they normally, truly are, shows the doubt that one can know other nama-dhamma and rupa-dhamma.  Otherwise one would not say just know only one nama or rupa.

The Venerable Ananda said, "Behold, Venerable Udayi, a man desiring the wood core, seeking the wood core, takes a sharp axe into the forest.  He finds a great banana plant, straight and free from twines.  He cuts the base of the trunk, cuts the top and then peels off the layers but could not find even the sapwood, so how could he find the core?  So behold, Venerable
 Udayi, neither can a bhikkhu examine and search to find the self or anything of the self in the six phassayatana.  Seeing thus, he would not cling to anything in the world.  Not clinging, he would not struggle.  Since he does not struggle, he would reach nibbana, know clearly that rebirths are over, the chaste life is led, the task is done, other functions towards being thus do not exist.

The last part where the Venerable Ananda said, "Behold, Venerable Udayi, a man desiring the wood core, seeking the wood core, takes a sharp axe into the forest.  He finds a great banana plant, straight and free from twines.  Since it is a banana plant, it is still a position, for it is collective, a composition.

"He cuts the base of the trunk, cuts the top and then peels off the layers" means he must disperse what he used to take as a whole, a conglomerate, an object, the self, a position. "But could not find even the sapwood, so how could he find the core?"  Thus he is able to abandon mistaking it as a banana tree.  Likewise, a whole ox with the skin unstripped, parts uncut, is still seen as an ox lying there.  As long as rupa are assembled together, they are remembered as a position, a stance or another and still seen as an object, a person.  Only when one knows the characteristics of realities as they truly are, could not one mistake realities as entities or persons, like the peeling of layers when no sapwood can be found, much less the core of the tree. "Behold, Venerable Udayi, neither can a bhikkhu examine and search to find the self or anything of the self in the six phassayatana."  In the six phassayatana there are no positions.  The eye is one ayatana.  Rupayatana is only something that appears.  As long as one still sees it as a person sitting, it cannot be said that it is not the self.  It is only thinking that it is not the self.  It is not the true realization that it is not the self when panna must know that this instant of seeing sees only what appears through the eyes.  After that there is thinking or remembering the features of what appears and then the recognition of what appears.  Even then it's only the nama-dhamma that knows and remembers, not an entity, a person or the self.  Through the ears that are hearing sound, there are no memory remaining from the eyes that they were seeing people, conversing or talking because at that instant sati is being mindful of the characteristics of the reality that hears, which is only an element that knows sound.  After which the citta would think of words or thoughts according to the high and low sound they hear and panna would know that the instant of knowing words is the nama-dhamma of the kind that knows words.

Once one realizes that all realities are nama-dhamma and rupa-dhamma of distinct characteristics, the wrong view that mistakes realities for the self would be attenuated and the memory that mistakes rupa as a whole conglomerate in a position would cease and one would understand the meaning of "inner peace".  This is because the citta do not concern themselves with the external, which is the self, humans or animals.  The old world, which is the outer world full of people, things that used to be mistaken as permanent and eternal persons, objects or things.  The instant sati arises panna would clearly know, so the instant is inner peace because there are no persons, entities or objects of any kind.  There is no peace because there are lots of people and events.  If there has been interrelationship with the person, just to see him there is a long connection of thoughts.  If it were someone one has never known, the connections of thoughts are shorter.  After seeing, there is only a little thought, and that is all.  It does not continue as various stories.

When there is real development of panna, one would see the beneficence of the Buddha who manifested the dhamma in detail from the level of patimokkhasamvara-sila, the appropriate physical and verbal code of conduct of the bhikkhu or the ordained, peaceful person, who should look ahead only the distance of an oxbow, so that they should be mindful that thoughts should not be continued and lengthened: after seeing, one should not complexly identify the person or the events in multiple continuous thoughts.  After seeing, one should know it is only
"seeing", whether it is within the distance of an oxbow or not, once one has seen, it is over.  At that instant there would be no attachment to, or concern about nimitta and anubyanjana,
When panna clearly realizes that what used to be seen as the outside world with a multitude of people is because of thoughts.  If there were no thinking but seeing and then nothing, would there be many people?  But because we are so used to thinking, we would think, depending on what of.  To see the same thing, one would think differently according to the causes and conditions accumulated.  For example, a flower: a person might be pleased with the beauty while another does not think it is pretty.  Therefore beautiful or not beautiful are personal thoughts.  The real world is, therefore, the world of individual thoughts.  When sati is really mindful of the characteristics of nama-dhamma and rupa-dhamma, one would clearly know that the instant is only the nama-dhamma that is thinking diverse thoughts no matter what about.  When one knows the characteristics of the nama-dhamma that thinks, one would know that relations involving people and entities do not really exist.  The instant there is dukkha or worry one would know that it is dukkha because of thoughts.  The instant of happiness likewise, while watching programs that we like on television, there is happiness because one thinks according to the pictures one sees.  Therefore no matter the place one is still in the world of thoughts.  Each instant of the world is, therefore, only the nama-dhamma that arises to know arammana that appears through the eyes, ears, nose, tongue, bodysense or mind followed by thoughts through the mind in continuation as different relations.

Q: You said that happiness, sorrow are relations of thoughts.  It is not clear to me yet.  When there is unhappiness, who would want to think of it?  No one wants dukkha, therefore, when you said that dukkha arises from thoughts, how does one think to be unhappy?

A: Not to think to be unhappy.  There are conditions for us to think then be unhappy.

 Q: You mean there has to be conditions such as the loss of property or losing at the races and then returning home to think about how much.  The betting is the condition.

A: If there were no thoughts about losing bets, would there be dukkha?

Q: No, ma'am.

A: After seeing and hearing, there are thoughts.  So panna should know that the instant of thinking is also only a nama-dhamma that thinks thoughts and then falls away.  The instant of thinking of horses, there really are no horses, but only the memory of horses that gives one dukkha.  Therefore dukkha arises from the thoughts that are unpleasant and happiness arises because of pleasant thoughts.

 All the three pitaka, including the commentaries and tika (sub-commentaries), heard are towards the arising of panna to know realities that are appearing now as usual as they truly are.  No matter the amount of listening, learning, conversing and contemplating the dhamma, all this is to be sankharakkhandha composing the sati to arise and be mindful, to examine and know the characteristics of realities that are appearing through the eyes, ears, nose, tongue, bodysense and mind at this very moment.  Though one has heard this again and  again, one must examine to understand the characteristics of each reality that truly appears, which sati must be mindful of otherwise one would not be able to study and examine to know the characteristics of realities that are anatta in each of the passing day, which are nama-dhamma and rupa-dhamma that arise and fall away at each instant with no remnant.

Everyone knows that the pleasant and unpleasant past that had arisen have all fallen away.  There remains only the present instant, only a single instant in reality, which one must study to understand the characteristics that are not the selves, entities or persons.  Some people desire not to meet this or that person in the next lifetime, which a person who understands the dhamma would not do.  In the next lifetime there would not be that person or what is understood as this person in this lifetime any longer.  Only in this lifetime is there still this person or that person.  After death there is definitely no more being this person or that person of the present lifetime.  In the next lifetime there must be entirely different people.  Therefore do not worry that one might meet this or that person again, it is impossible because the state of being a certain person does not follow one to the next lifetime.

If one were still angry or discontent with any person, one should understand the truth that there is no such person at all but only realities that are citta, cetasika and rupa that arise and fall away.  All lives are there only for an instant.

It is useful to think about death often to develop sati-patthana.  To be
 mindful that one might die this evening or tomorrow can be paccaya assisting sati to be mindful and know the characteristics of nama-dhamma and rupa-dhamma that is appearing since for those who have not clearly realized the ariyasacca-dhamma as ariyapuggala, it is uncertain where the rebirth will take place, in the sugati-bhumi or dukhati-bhumi or whether one would have another chance to hear the dhamma and develop sati-patthana.

Death takes away all that is the present lifetime.  There is nothing left, not even the memory thereof.  Even as one cannot remember who, where, or what we were in the past life when we were reborn in this one, ending being that person in the past life completely, so in this lifetime no matter what kusala-kamma, akusala-kamma one has done as a person with mana (self importance) in his extraction, properties, honor, fame or anything else would all be gone.  There would be no ties left to this world and this lifetime at all.  There would no longer be attachment to each instant of this lifetime as "us" any longer.

To clearly realize and experience the true characteristics of paramattha-dhamma would take away this clinging and mistaking realities that arise because of conditions as entities, persons or the selves.  Even the memory that has arisen and fallen away would only be a kind of nama-dhamma.  The sati that is mindful of the characteristics of nama-dhamma and rupa-dhamma until panna realizes and experiences the reality, would take away the self, the being this person in this lifetime when one realizes the characteristics of khanika-marana of all realities since marana or death are of three kinds comprising  1) khanika-marana 2) sammati-marana 3) samuccheda-marana.

The khanika-marana is the arising and falling away of all sankhara-dhamma.
The sammati-marana is death in a world, a lifetime.
The samuccheda-marana is the parinibbana, the death of the arahanta after which there is no more rebirth.

December 3,1999